Commentary on Galatians (Super Epistolam B. Pauli ad Galatas Lectura)

After the Apostle has brought the Galatians back to the state of truth with respect to divine matters, here he consequently brings them back with respect to human matters, instructing them how they should conduct themselves toward other men. And first, how they should conduct themselves toward the upright; second, how toward the perverse, at the place "See with what letters," etc. Concerning the first he does three things. First he teaches how superiors should conduct themselves toward inferiors; second, how equals toward their equals, at "one another's," etc.; third, how inferiors toward superiors, at "but let him communicate," etc. Concerning the first he does two things. First he sets down the admonition; second he assigns the reason for the admonition, at "considering thyself," etc.

Therefore, since he had said many things about sins, lest anyone free from sin should rage fiercely against sinners, he therefore sets before them an admonition concerning gentleness and mercy, saying: "Brethren, if a man be overtaken," etc. Here he sets down three things that constitute the admonition. The first is being overtaken unawares. For when some sin out of malice, they are less worthy of pardon. Job 34:27: "who as it were on purpose have departed," etc. But when someone is overtaken by temptations and led into sin, pardon ought more readily to be granted to him, and therefore he says "if a man be overtaken," etc., that is, having fallen imprudently and through a surreptitious assault, so that he was unable to avoid it. The second is the fewness of the sins. For some sin out of habit. Hosea 4:2: "cursing, and lying, and killing, and theft, and adultery have overflowed, and blood hath touched blood," etc. And against such men one must act more severely. And this is excluded when he says "in any," as if not sinning by daily habit. The third is the quality of the sins. For some sins consist in transgression, but others in omission. But the first are more serious than the second, because the former are opposed to negative precepts, which bind always and for always, whereas the latter are opposed to affirmative precepts, which, since they do not bind for always, it cannot be known with certainty when they bind. Hence it is said in Psalm 18:13: "who can understand faults?" etc. And as to this he says "in a fault." Or, according to the Gloss, a fault is a sin from ignorance.

These things having therefore been premised, he admonishes to mercy those who correct, and these are the spiritual men, to whom correction pertains. Hence he says: "you who are spiritual, instruct such a one." 1 Corinthians 2:15: "the spiritual man judgeth all things, and he himself is judged by no man," etc. And the reason for this is that he has right judgment about all things, because he is rightly disposed with regard to each thing — just as one who has a healthy sense of taste judges rightly about flavor; but only the spiritual man is well disposed with regard to the things to be done; and therefore he alone judges well about them. But because the name "spirit" designates a certain rigor and impulsion, according to that word of Isaiah 25:4: "the spirit of the mighty is as a whirlwind beating against a wall," etc., it is not, however, to be believed that spiritual men are excessively rigid in correcting. For this the spirit of this world does; but the Holy Spirit brings about a certain sweetness and gentleness in man. Wisdom 12:1: "O how good and sweet is thy spirit, O Lord," etc. And therefore he says "in the spirit of meekness." Psalm 140:5: "the just man shall correct me in mercy," etc. Against which it is said of certain men in Ezekiel 34:4: "you ruled over them with rigor," etc. Now he says "instruct," and not "correct," because he is speaking of offenders who have been overtaken, who are in need of instruction; or because every one who sins is ignorant. Proverbs 14:22: "they err that work evil."

He then adds the reason for the admonition, saying "considering thyself," etc., as if to say: let it be done as I have said, because you are frail. For as long as we are in this mortal life, we are prone to sin. But nothing so breaks a man's severity in correcting as the fear of his own fall. Ecclesiasticus 31:18: "understand what is thy neighbor's from thyself."

But how they should conduct themselves toward equals he shows, saying "one another's," etc. And first he sets forth the admonition; second he assigns the reason for it, at "and so you shall fulfill," etc.; third he excludes the impediment to fulfilling the admonition, at "for if any man think," etc. Now he admonishes to mutual support, saying "bear one another's burdens." And this in three ways. In one way, by patiently bearing another's defect, whether bodily or spiritual. Romans 15:1: "now we that are stronger ought," etc. In another way, by relieving mutual need, etc. Romans 12:13: "communicating to the necessities of the saints," etc. In a third way, by satisfying for the punishment due to him, through prayers and good works. Proverbs 18:19: "a brother that is helped by his brother," etc.

But the reason for the admonition is the fulfilling of the law of Christ, which is likewise charity. Romans 13:10: "love is the fulfilling of the law." Hence he says "and so you shall fulfill the law of Christ," that is, charity. Now charity is called the law of Christ in a special way for a threefold reason. First, because by this the new law is distinguished from the old law: for that law is of fear, but this one is of love. Hence Augustine says: "the difference between the old law and the new is small: fear and love." Second, because it was especially through charity that Christ promulgated his law. John 13:35: "by this shall all men know that you are my disciples, if you have love," etc.; and again: "a new commandment I give unto you, that you love one another," etc. Third, because Christ himself fulfilled it, and left us an example of fulfilling it. For he himself out of charity bore our sins. Isaiah 53:4: "surely he hath borne our infirmities." 1 Peter 2:24: "who his own self bore our sins in his body upon the tree," etc. Isaiah 40:11: "he himself shall carry them that are with young." So therefore we ought to bear one another's burdens out of charity, so that we may thus fulfill the law of Christ.

But the impediment to fulfilling the aforesaid admonition is pride. Therefore, excluding this, he says "for if any man think," etc. And first he blames pride itself; second he shows the manner of avoiding it, at "but let every one prove his own work," etc.; third he assigns the reason for avoiding it, at "for every one," etc.

He says therefore: do as I have said. But it happens that someone does not bear another's burden, because he prefers himself to others. Hence that man said in Luke 18:11: "I am not as the rest of men," etc. And therefore he says "for if any man think himself to be some thing," that is, in his mind he proudly judges himself to be great in comparison with the sinner, whereas he is nothing, of himself, because whatever we are, this is from the grace of God, according to that word of the Apostle in 1 Corinthians 15:10: "by the grace of God, I am what I am." He, I say, who does any such thing, deceives himself, that is, divides himself from the truth. Isaiah 40:17: "all nations are as if they were not," etc. Luke 17:10: "when you shall have done all the things that are commanded you, say: we are unprofitable servants," etc.

But the remedy for avoiding it is the consideration of one's own defects. For from the fact that someone considers the defects of others and not his own, he seems to himself to be something in comparison with others, in whom he beholds the defects, and, not considering his own, he grows proud. And therefore he says "but let every one" — "work," namely, interior and exterior; "his own," that is, what is proper to him; "prove," that is, let him diligently examine — "prove his own work." 1 Corinthians 11:28: "let a man prove himself," etc. And thus "in himself," that is, in his own conscience, "he shall have glory," that is, he shall glory and rejoice. 2 Corinthians 1:12: "this is our glory, the testimony of our conscience." And "not in another," that is, not in another's praise. Or thus: "in himself," that is, through the things that are his own, "he shall have glory," that is, he shall glory in the consideration of himself, and "not in another," that is, not in the consideration of another. 2 Corinthians 12:9: "gladly will I glory in my infirmities," etc. Or "in himself," that is, in God who dwells in him, he shall glory, that is, the glory shall be his, and not in another than in God. 2 Corinthians 10:17: "he that glorieth, let him glory in the Lord."

The reason for avoiding pride is that reward or punishment is to be rendered to each one according to merit or demerit. Hence he says "for every one shall bear his own burden." This seems contrary to what he had said, "bear one another's burdens." But it must be known that there he is speaking of the burden of sustaining weakness, which we ought to bear mutually; here he is speaking of the burden of rendering an account, which each one will bear for himself, whether it be the burden of reward or of punishment. For "burden" sometimes signifies the weight of punishment, sometimes of reward. 2 Corinthians 4:17: "worketh for us an eternal weight of glory," etc. Isaiah 3:10-11: "say to the just man that it is well, for he shall eat the fruit of his doings; woe to the wicked unto evil," etc. But if it be said that some render an account for others, as prelates for their subjects, according to Ezekiel 3:18: "his blood will I require at thy hand," etc., and Hebrews, last chapter: "obey your prelates, for they watch as being to render an account for your souls" — this is not contrary to the saying of the Apostle, because they are not punished for the sins of their subjects, but for their own, which they committed in the custody of their subjects. Pride and sin, therefore, are to be avoided, because each one offers his own burden, that is, the measure of his grace, to God on the day of judgment, as sheaves of good works. Psalm 125:6: "but coming, they shall come with joyfulness." And this as to the good. Or he shall bear his own burden, that is, the punishment for his own sin.

After the Apostle has shown how those above should conduct themselves toward those below, and equals toward equals, here he consequently shows how those below should conduct themselves toward those above, saying that those below ought to minister to and obey those above. And concerning this he does three things. First he admonishes them to minister promptly; second, to minister perseveringly, at the words but in doing good, let us not fail, etc.; third, to minister in common, at the words therefore while we have time, etc. Concerning the first he does two things. First he sets down the admonition to minister; second he excludes an excuse, at the words be not deceived, etc. He says therefore: it has been said above how those above ought to conduct themselves toward those below, namely by correcting and instructing gently; now, however, it remains to see how the one below should obey the one above, and so he says let him who is catechized, that is, taught by the word of God, share with him who catechizes him, that is, who teaches him; let him share, I say, in all good things. But it must be noted that a disciple can share with the one teaching him in two ways. First, so that he receives the goods of the teacher, and thus it is said let him who is catechized share, that is, let him make common to himself what belongs to the one teaching, by imitating him. 1 Corinthians 11: be imitators of me, etc. But because it happens that teachers sometimes do less good things, therefore they are not to be imitated in this, and so he adds in all good things. Matthew 23: whatsoever they shall say to you, observe and do; but according to their works do not do. Second, so that he shares his own goods with the one teaching. For this is commanded by the Lord in 1 Corinthians 9:14, where it is said: they who serve the gospel should live by the gospel. Hence Matthew 10:10: the workman is worthy of his food. And Luke 10:7: the workman is worthy of his hire. And the Apostle says in 1 Corinthians 9:11: if we have sown unto you spiritual things, etc. And therefore here he says let him share, etc., that is, let the one taught share with the teacher in all the good things he has; for even temporal goods are called certain goods. Isaiah 1:19: if you be willing and will hearken to me, you shall eat the good things of the land. Matthew 7:11: if you, being evil, know how to give good things, etc. But he says, in all, because he ought to share not only with the one in need, but also his opinion and counsel, his power and whatever he has — generally he ought to share with his neighbor. 1 Peter 4:10: as every man hath received grace, ministering the same one to another, etc. Concerning this sharing it is said in Romans 12:13: communicating to the necessities of the saints; Ecclesiasticus 14:15: in the dividing of the lot give and take.

Consequently, when he says be not deceived, etc., he excludes an excuse; and first he excludes it; second he assigns the reason for the exclusion, at the words for what things a man shall sow, etc. He says therefore be not deceived, God is not mocked. Which indeed can be understood in two ways according to the two expositions given above. According to the first, thus: you say that we ought to imitate teachers even in good things, but I cannot imitate them except in the things they do; but I see nothing in them except evil; therefore I ought to imitate them in evil. But this he excludes, saying be not deceived, God is not mocked. It is an error to say this. For the evils of the prelates do not excuse us. For they are not an example to their subjects except in those things in which they imitate Christ, who is the shepherd without sin; hence he also significantly says in John 10:11: I am the good shepherd, etc. And the Apostle says in 1 Corinthians 4:16 and 11:1: be imitators of me, as I also am of Christ; as if to say: imitate me in those things in which I imitate Christ. Even though by the evils of the prelates you excuse yourselves before men, nevertheless God is not mocked, that is, he cannot be deceived. Job 13:9: shall he be deceived as a man, with your deceitful dealings? Hence it is said in Proverbs 3:34: he shall mock the mockers.

According to the second exposition it is introduced thus. They might say: we are poor, we have nothing which we can share. But this he excludes, saying be not deceived, that is, let no one vainly think himself excused by pretending poverty, God is not mocked, that is, he cannot be deceived, for he knows our hearts and is not ignorant of our resources. A plausible excuse can deceive and placate a man; it cannot deceive God.

He then assigns the reason for this, saying for what things a man shall sow, etc. And first in general, second in particular, at the words for he that soweth, etc. He says therefore, according to the first exposition: truly you err in believing this, because God will render to each according to his own merits. For what things a man shall sow, these also shall he reap, that is, according to his works, good or evil, small or great, he will be rewarded or punished. According to the second exposition: what things a man shall sow, that is, according to his benefits, small or great, both as to the quality of the works and as to the quantity of the benefits, he will be rewarded. 2 Corinthians 9:6: he who soweth sparingly, shall also reap sparingly, etc.

He then assigns the reason specifically, saying for he that soweth in his flesh, etc. This reason indeed has two parts according to the two sowings, of the flesh and of the spirit. First, then, he treats of the sowing of the flesh. Here it must be said what it is to sow in the flesh; second, what it is to reap corruption from the flesh. To sow in the flesh, indeed, is to work for the body or for the flesh; as if I should say: I have spent much on this man, that is, I have done many things for him. He, therefore, sows in the flesh who, whatever he does — even if it seems good — does it for the fostering and benefit of the flesh. But that from the flesh corruption is reaped, he states and infers, because seed bears fruit for the most part according to the condition of the soil. Hence we see that in certain soils the seed of wheat degenerates into darnel, or into some other thing. But the condition of the flesh is such that it is corruptible, and therefore he who sows in the flesh, that is, places his zeal and works there, it is necessary that these very works be corrupted and perish. Ecclesiasticus 14:20: every corruptible work shall fail in the end. Romans 8:13: if you live according to the flesh, you shall die.

Second, he treats of the sowing of the spirit, saying: but he who soweth in the spirit, that is, orders his zeal to the service of the spirit, serving justice out of faith and charity, shall reap of the spirit according to its condition. But the condition of the spirit is that it is the author of life. John 6:64: it is the spirit that quickeneth. And not of just any life, but of eternal life, since the spirit is immortal, and therefore he shall reap of the spirit life everlasting. Proverbs 11:18: to him that soweth justice, there is a faithful reward, because it never dries up. But note that when he treats of the sowing of the flesh, he says in his flesh, because the flesh is ours from our own nature; but when he speaks of the seed of the spirit, he does not say his, because the spirit is not from us to us, but from God.

Then, when he says but in doing good, etc., he admonishes to perseverance in ministering, because we ought to do good not only for a time, but always. This indeed can be referred to the things which have been said, namely to those above and to equals and to those below, as if to say: whoever we are, whether prelates toward their subjects, or equals toward equals, or subjects toward prelates, doing good, let us not fail, namely, in acting well, because we shall not fail in reaping. Ecclesiastes 9:10: whatsoever thy hand is able to do, do it earnestly. 1 Corinthians 15:58: be steadfast and immovable. And rightly should we not fail, because we await an eternal and unfailing reward. Hence he adds for in due time we shall reap, not failing. Hence Augustine says: if man does not put an end to the work, God will not put an end to the reward. Matthew 25:46: these shall go into life everlasting. But note that he says in due time, because just as the farmer does not immediately gather the fruit from that which he sows, but at the fitting time. James, last chapter: the husbandman waiteth for the precious fruit of the earth, patiently bearing, until he receive the early and the latter rain, etc. Concerning this reaping it is said in 2 Corinthians 9:6: he who soweth in blessings, of blessings also shall reap life everlasting.

Then, when he says therefore while we have time, etc., he admonishes to minister in common, saying: because we shall reap, not failing, therefore while we have time, that is, in this life, which is the time of sowing. John 9:4: I must work the works of him that sent me, while it is day; the night cometh, etc. Ecclesiastes 9:10: whatsoever thy hand is able to do, do it earnestly, for neither work, nor reason, nor knowledge, nor wisdom shall be in the place of the dead, whither thou art hastening. While, I say, we have that time, let us work good, and this toward all, namely, toward the men who are joined to us in the divine likeness, inasmuch as we have all been made to the image of God. But against this, it is said in Ecclesiasticus 12:5: give to the just, and receive not a sinner. Therefore we ought not to do good to all. I respond. It must be said that in the sinner there are two things: namely nature and fault. Nature indeed is to be loved in him, and sustained, even in an enemy. Matthew 5:44: love your enemies, etc. But the fault in him is to be driven out. Thus, then, it was said: give to the just, and receive not a sinner, namely so that you should not do good to the sinner on the ground that he is a sinner, but because he is a man. Hence Augustine: be not slack in judging, nor inhuman in helping. Let us therefore pursue, in evil men, their own iniquity; let us have mercy, in the same men, on our common condition. But because we cannot do good to all, he adds the order of doing good: but especially to them who are of the household of the faith, namely, those who are not only like us by nature, but are also united by faith and grace. Ephesians 2:19: you are no more strangers and foreigners, but you are fellow citizens with the saints, and the domestics of God, etc. Therefore mercy is to be shown to all, but the just, who are of the faith, are to be preferred: because it is said in 1 Timothy 5:8: he that hath not care of his own, and especially of those of his house, hath denied the faith, and is worse than an infidel.

But it is questioned here, whether it is lawful to love one person more than another. To know this, it must be understood that love can be called greater or lesser in two ways. In one way from the object; in another way from the intensity of the act. For to love someone is to will him good. One person, therefore, can love another more than another, either because he wills him a greater good, which is the object of the love, or because he wills him the good more, that is, out of a more intense love. As to the first, therefore, we ought to love all equally, because we ought to will to all the good of eternal life. But as to the second, it is not necessary that we love all equally: because since the intensity of an act follows the principle of the action, and the principle of love is union and likeness, we ought to love more intensely and more those who are more like us and united to us.

After the Apostle has admonished the Galatians how they should conduct themselves toward upright and just men, here he teaches how they should conduct themselves toward heretics and perverse men. And first he indicates the manner of writing the admonition; second he adds the admonition itself, at the place "For as many as," etc.

Concerning the first, it must be known that it was the custom among heretics to corrupt and falsify the canonical Scriptures, and also to mix in certain things of their own that savored of heresy; on account of this a custom was kept by the Apostle, that when he wrote something against them, at the end of the letter he would write something, so that it could not be corrupted, and thus it would become known to them that it proceeded from his own conscience, just as 1 Corinthians, the last chapter, says: "The salutation of my own hand, of Paul." For he had the whole epistle written by another, while he dictated it, and afterward at the end he would add something in his own hand. And in this manner, the things that follow, from this place on, Paul wrote with his own hand. Hence he says: "See with what letters I have written to you with my own hand," namely so that you may hold the aforesaid more firmly, so that, knowing that this epistle was sent by me, you may obey the more. Thus, therefore, prelates ought to write with their own hand, so that what they teach by word and by writing, they may show forth by example. For this reason it is said in Isaiah 49:16: "In my hands," that is, in my works, "I have written you," etc. In Exodus 32:15 it is said of Moses that he came down carrying two stone tablets written by the finger of God.

Then he adds the admonition, saying: "For as many as wish to please," etc. And first he lays open the intention of those seducing; second he shows that his own intention is contrary to theirs, at the place "But far be it from me to glory," etc.; third he adds his admonition to his subjects, at the place "As many as walk according to this rule," etc.

Concerning the first he does two things. First he lays open the evil intention of those seducing; second he proves what he has said, at the place "For neither circumcision," etc.

Concerning the first he sets down one deed and two intentions, ordered one to the other. Now the deed was that of those who were bringing in circumcision, and from this they intended two things. One for the sake of the other, namely, that thereby they might please the Jews, from the fact that they were introducing the carnal observances of the law into the Church of the Gentiles. And this is what he says: "As many as wish to please," namely the unbelieving Jews, "in the flesh," that is, in carnal observances, "these compel you to be circumcised," not by absolute compulsion, but as it were by way of a condition, saying: that unless you are circumcised, you cannot be saved, as is found in Acts 15:1.

But from this they intended further to have a certain security. For the Jews were persecuting the disciples of Christ on account of the preaching of the cross. 1 Corinthians 1:23: "But we preach Christ crucified," etc. And this was because through the preaching of the cross the legal observances were made void. For if the apostles, together with the cross of Christ, had preached that the legal observances ought to be kept, the Jews would have brought no persecution upon the apostles. Hence he said above, 5:11: "But I, brethren, if I still preach circumcision, why do I still suffer persecution," etc. Therefore, so that they might not have persecution from the Jews, they were introducing circumcision. And therefore he says: "and this too they do only for this reason, that they may not suffer persecution for the cross of Christ," namely, the persecution that is brought on account of the cross of Christ.

Or they were also doing this in order to avoid persecution, not only from the Jews, but also from the unbelieving Gentiles. For the Roman emperors, Gaius Caesar and Octavius Augustus, promulgated laws that the Jews, wherever they might be, should serve according to their own rite, with their own ceremonies. And therefore whoever believed in Christ and was not circumcised became liable to persecutions, both of the Gentiles and of the Jews. Therefore, so that they might not be disturbed on account of the faith of Christ, and might live in peace, they were compelling them to be circumcised, according to what is found in the Gloss.

But because the false apostles could say that they were not introducing circumcision for this reason, but out of zeal for the law alone, therefore, excluding this, he proves what he has said, when he says thus: "For neither do they that are circumcised," etc. For it is clear that if they were leading others to the observances of the law out of zeal for the law, they would also require the law to be fulfilled in other respects. But neither those who are circumcised, nor the false apostles, keep the law in other respects, namely in the moral matters, which are the weightier things in the law, and in other observances. John 7:19: "None of you keeps the law." Therefore they do not bring in circumcision out of zeal for the law. Romans 2:25: "Circumcision indeed profits, if you keep the law."

But they want you to be circumcised for this reason: that they may glory in your flesh, that is, in your carnal circumcision, among the Jews, because they make so many proselytes. Matthew 23:15: "Woe to you, Scribes and Pharisees, who go about the sea and the dry land, that you may make one proselyte," etc.

After the Apostle has explained the wicked intention of those who were seducing, here he intimates his own. And first he sets down his own intention; second, he shows the sign of this intention, at the words "by whom the world to me," etc.; third, he assigns the reason for his intention, at the words "in Christ Jesus," etc.

He says therefore: the intention of those seducing is apparent, because they glory in the flesh, but I seek another glory, namely in the cross. And this is what he says: "God forbid that I should glory," etc.

See that where the philosopher of the world blushed, there the Apostle found a treasure. What seemed folly to that one became wisdom and glory to the Apostle, as Augustine says.

For each one glories in that thing by which he is reckoned great. Thus he who reckons himself great in riches glories in them, and so of the others. For he who reckons himself great in nothing else except in Christ, glories in Christ alone. Such, however, was the Apostle. Hence he said above, chapter 2, verse 20: "I live, now not I, but Christ truly lives in me." And therefore he glories in nothing but Christ, but especially in the cross of Christ, and this because in it are found all the things in which men are accustomed to glory.

For some glory in the friendship of great men (say, of kings or princes): and this the Apostle found most of all in the cross, because there is shown an evident sign of divine friendship, Romans 5:8: "But God commends his charity in us," etc. For nothing so shows his charity toward us, as the death of Christ. Hence Gregory: "O inestimable love of charity. That you might redeem a slave, you handed over your Son."

Likewise some glory in knowledge. And this the Apostle found more excellent in the cross. 1 Corinthians 2:2: "For I judged not myself to know anything among you, except Jesus Christ," etc. For in the cross is the perfection of the whole law, and the whole art of living well.

Likewise some glory in power. And this the Apostle had to the greatest degree through the cross. 1 Corinthians 1:18: "The word of the cross is foolishness to those who perish, but to those who are being saved, that is, to us, it is the power of God."

Likewise some glory in liberty obtained. And this the Apostle attained through the cross. Romans 6:6: "Our old man is crucified, that we may no longer serve sin."

Likewise some glory in being taken up into some great college. But through the cross of Christ they are taken up into the heavenly college. Colossians 1:20: "Making peace through the blood of his cross, whether the things that are in the heavens, or the things that are on the earth."

Likewise some glory in the triumphal sign of victory. But the cross is the triumphal sign of Christ's victory against the Demons. Colossians 2:15: "Despoiling the principalities and powers, he confidently led them away, openly triumphing over them," etc. Wisdom 14:7: "Blessed is the wood by which justice is done."

He then adds the sign of his own intention, saying "by whom the world to me," etc. But because what he says, "God forbid that I should glory, save in the cross," etc., is an exceptive proposition, including one affirmative and another negative, therefore he sets down a twofold sign, proving each proposition.

And first indeed he proves the negative, namely that he glories in nothing but the cross; and this, when he says "by whom the world is crucified to me," etc. For that in which someone glories is not dead in his heart, but rather that which he despises is. Psalm 30:13: "I am given over to oblivion like one dead from the heart." Now it is manifest that the world, and all the things that are in the world, were dead in the heart of Paul, Philippians 3:8: "I have reckoned all things as dung, that I may gain Christ." Therefore he does not glory in the world, nor in the things that are in the world, and this is what he says: truly I glory in nothing else, except in the cross of Christ, "by whom" — namely, by Christ crucified — "the world is crucified to me," that is, it is dead in my heart, so that I desire nothing in it.

Second he proves the affirmative, namely that he glories in the cross of Christ, saying that he is crucified to the world. For he who glories in something, displays that in himself, and desires to make it manifest; but the Apostle displays nothing in himself, nor desires to make anything manifest, except what pertains to the cross of Christ, and therefore he glories only in it. And this is what he says: "and I to the world," namely, I am crucified; as if he were to say: I bear the insignia of the cross, and I am reckoned as dead. And therefore just as the world shudders at the cross of Christ, so it shudders at me. Colossians 3:3: "For you are dead, and your life is hidden with Christ in God," etc.

But the reason why he does not glory in anything else, he shows by adding "for in Christ Jesus," etc. For indeed he glories most in that which avails and helps toward being joined to Christ, for this is what the Apostle desires, namely, to be with Christ. And because the Jewish rite does not avail for this, nor the observance of the Gentiles, but the cross of Christ alone, therefore he glories only in it. And this is what he says: "in Christ neither circumcision avails anything" — that is, the Jewish rite — "nor uncircumcision" — that is, the observance of the Gentiles — that is, for justifying and joining to Christ, "but a new creature" avails for this.

This indeed is clear from what was said above at verse 6 (in almost the same words): "For in Christ Jesus neither circumcision avails anything, nor uncircumcision, but faith which works through love." Faith, therefore, formed by charity, is the new creature.

For we were created and brought forth into the being of nature through Adam; but that creature indeed was already old, and grown old, and therefore the Lord, bringing us forth, and establishing us in the being of grace, made a certain new creature. James 1:18: "That we may be some beginning of his creature." And it is called new, because through it we are renewed unto a new life; and through the Holy Spirit, Psalm 103:30: "Send forth your Spirit, and they shall be created, and you shall renew the face of the earth." And through the cross of Christ, 2 Corinthians 5:17: "If there be any new creature in Christ," etc. Thus therefore through the new creature, namely through faith in Christ and the charity of God, which is poured forth in our hearts, we are renewed, and joined to Christ.

Having disclosed the intention of the seducers, and having intimated his own, here the Apostle consequently admonishes them: first, to the imitation of himself; second, that they cease from troubling him, at the place "from now on let no one," etc.; third, he implores for them the help of grace for the fulfillment of the aforesaid things.

He says therefore first: my intention is that I glory in nothing but the cross of Christ, which you also ought to do, because whoever shall have followed this rule — namely, the one that I hold — that is, this rectitude of glorying. 2 Corinthians 10:13: "we do not glory beyond measure, but according to the measure of the rule," etc. Peace be upon them — namely, upon those who glory, because they glory in nothing but Christ. Peace, I say, by which they may be set at rest and perfected in good. For peace is the tranquility of the mind. Song of Songs 8:10: "since I became before him as one finding peace." Colossians 3:15: "let the peace of Christ exult in your hearts, in which," etc. And mercy, by which they may be freed from sins. Lamentations 3:22: "the mercies of the Lord, that we are not consumed." Wisdom 4:15: "the grace of God and mercy is upon his saints, and regard for his elect" — namely, who are Israel. Romans 2:28: "for he is not a Jew who is one outwardly." He therefore is the Israel of God who is spiritually Israel before God. John 1:47: "behold truly an Israelite, in whom there is no guile." Romans ch. 9:6: "for not all who are of Israel, these are Israelites," etc. But those who are the children of the promise are reckoned in the seed. Hence even the Gentiles themselves were made the Israel of God through rectitude of mind. Israel is interpreted as "most upright." Genesis 32: "Israel shall be your name," etc.

Consequently, when he says "from now on let no one," etc., he admonishes them that they cease from troubling him. And first he sets down the admonition; second he assigns the reason for it, at the place: "for I bear the marks." He says therefore "from now on," etc.; which can be expounded in two ways. In one way, so that "de caetero" is taken as the force of a single word, so that the sense is "de caetero," that is, "henceforth." In another way, so that it is taken as the force of two words, so that the sense is: "concerning the rest, let no one," etc.; as if he were to say: I will glory only in the cross; concerning all other things, let no one trouble me, because I care for none of them. But the first is better.

Now as to what he says, "let no one trouble me," it can be referred to the false ones, who were troublesome to the Apostle, by raising questions and murmuring about the legal observances. Psalm 34:13: "but I, when they were troublesome to me, was clothed with sackcloth," etc. Or it can be referred to the hearers who were not rightly thinking, so that it is said "let no one trouble me," that is, let no hearer show himself to be such that I again have need of laboring over him — namely, by thinking otherwise than I teach.

Now he assigns the reason for these things, saying "for I bear the marks," etc. For "stigmata" properly are certain marks impressed upon someone with a hot iron, as when a slave is marked by some master in the face, so that no one may claim him for himself, but leaves him in peace to his own master, whose marks he bears. In this way too the Apostle says that he bears the marks of the Lord, as though he were marked as a servant of Christ. And this because he bore the insignia of the passion of Christ, suffering for him many tribulations in his own body, according to that word of 1 Peter 2:21: "Christ suffered for us, leaving you an example," etc. 2 Corinthians 4:10: "always bearing about the mortification of the Lord Jesus in our body," etc.

And according to this it can be joined to what precedes in two ways. In one way, as has been said, "let no one trouble me," for I bear the insignia of our Lord Jesus Christ in my body, and thus no one has a right over me except Christ. In another way: let no one trouble me, because I have many other conflicts and marks, which trouble me in the persecutions I suffer, and it is grievous to add affliction to the afflicted. Hence Job complains, 16:15: "he has cut me down with wound upon wound." But the first is better.

Now he implores the help of the grace of God, saying "the grace of our Lord Jesus Christ," etc. — by which you may be able to fulfill the aforesaid things — "be with your spirit," that is, with your reason, that you may understand the truth. Or "with your spirit," namely, that by which you ought to observe the law, and not carnally. Romans ch. 8:15: "for you have not received," etc.